An Overview of Four (4) Psalms over Four (4) Weeks, Psalm 100, Psalm 33, 103, and 111

An Overview of Four (4) Psalms - Beginning at Psalm 100

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Hugh C. Wood. June 1968. Grand Tetons, Wyoming

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Hugh C. Wood, Esq., Atlanta, Georgia

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For the next four (4) weeks we will take a brief overview and reflection of some of the most magnificent PSALMS ever written by GOD.

This week we look at Psalm 100.  Next week we will look at Psalm 33.  Then we will look at the Magnificent Psalms, 103 and 111.

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As an historian and biblical archaeologist (amateur) I find myself constantly citing to a certain event [the Now] and the looking back to some date [900 BCE] [the Then (the Past)] 

I then draw a comparison, 

but let me make clear that with the solid Foundation of The Christ in our lives we look FORWARD from [ the Now ] a 1000 years [1] and 10,000 [2] years to [the Future].

Time with Christ is both Now [Heb 3:15] and Forever [Rev. 22].

So, we come here before God, as children of God, rooted in the knowledge that we have been with God all this time AND that we will be with him for a coming 1,000 years and 10,000 years.  

And let us then look to some of his most inspiring works:

The Psalms.

This 2020 "Shutdown" due to a virus has been debilitating to my christian soul.

As a child I delayed getting dressed for Sunday School and Church until I finished the comics.

I never thought that I would "miss" the Order of Worship,

the Great Hymns of the Church,

the calling us to Worship,

the Offertory (yes the Offertory) [3]

So, as I was preparing for this little task the Psalms, God reminded me that I had recorded Dr. Jay Madden reading the Old Hundredth.

I found the Introduction of Peachtree "Presbyterian" Church on

Sunday January 10, 2016 as we have filed into worship for decades and listened to the following.

If we were together in the corporate body, I would say to you:

ALL RISE as we come together for Worship this morning:

Christ is Made the Sure Foundation +the Old Hunderth

[Filmed by Hugh C. Wood, 01102016 at PPC.  ©  Peachtree Church.  All Rights Reserved]  [4]

Most scholars agree that King David wrote at a minimum 72 of the 150 (or if you bring in the Dead Sea Scrolls - 151) Psalms.  [5] 

While David wrote Psalm 100 during his reign, it seems to have been "associated" during King Solomon's (the King who followed David - and his son) with the moving of the Ark into the Temple.  (Solomon not David built the 2nd Temple) 

In II Chronicles 7:10 references are connected by scholars to Psalm 100 and to the bringing of the Ark into the new Temple.

2Ch 7:10

And on the three and twentieth day of the seventh month he sent the people away into their tents, 

glad and merry in heart for the goodness that the LORD had shewed unto David, and to Solomon, and to Israel his people.  

[in larger context that the Ark had come home to "its home" the Temple]

Conceptually, every time (over a lifetime) that I have heard the Old 100 sung in a Presbyterian Church or any Church it reminds me that I can come freely into the presence of the Magnificent God and 

Worship directly with Him and in his Presence.

Amen.

So from where did this magnificent hymn come?

It comes from Psalm 100.   

I always cite to the NIV, but for historical and reasons of hymnody, I cite to the KJV here:

Psalm 100

King James Version

100 Make a joyful noise unto the Lord, all ye lands.

2 Serve the Lord with gladness: come before his presence with singing.

3 Know ye that the Lord he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture.

4 Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name.

5 For the Lord is good; his mercy is everlasting; and his truth endureth to all generations.

This hymn was written off this Psalm in 1551.  It has inspired Christians for almost 500 years.

"Old 100th" or "Old Hundredth" (also commonly called "Old Hundred") is a hymn tune in Long Metre from Pseaumes Octante Trois de David (1551) (the second edition of the Genevan Psalter) and is one of the best known melodies in all Christian musical traditions. The tune is usually attributed to the French composer Louis Bourgeois (c. 1510 – c.1560).

Although the tune was first associated with Psalm 134 in the Genevan Psalter, the melody receives its current name from an association with the 100th Psalm, in a translation by William Kethe entitled "All People that on Earth do Dwell". The melody is also sung to various other lyrics, including various German Lutheran chorales: it has been used as cantus firmus in a chorale cantata by Johann Sebastian Bach. (wiki)

The Old Hundreth

Let us look again to a magnificent rendition of the Old Hundredth

Praise God, from whom all blessings flow;
Praise Him, all creatures here below;
Praise Him above, ye heav'nly host;
Praise Father, Son, and Holy Ghost.
Amen.

Author: Thomas Ken (1674).

https://www.youtube.com/watch?v=2kmskQGUIlc


Comments about the "Doxology" [6]

As we go through this four (4) week look at the Psalms, please ask yourself two (2) questions:

QUESTIONS FOR YOU:

1.  How has this Psalm (Psalm 100) strengthened my foundation as Christian over my life?

2.  How does this Psalm (Psalm 100) provide guidance for me going forward in my life?

If you would like to keep these notes in a Journal for the next four (4) weeks, please do.   

We can publish some of you more uplifting and inspirational notes, if you wish.  

If you have a inspirational story about how the Psalms have deeply affected, changed or supported your life, send it to me.  We can publish it here for the class if you approve.  [Subject to personal identifiers redaction in this rough and tumble world on the Internet, these days].

We will look to Psalm 33 next week, and I will (maybe) provide some links to Calvin's Commentaries on the Psalms.  [7]

Till then,

Much Love to you,

Hugh Wood
Atlanta, Georgia

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Here is a tip I found from an Author for spending more time in the Word

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Make a Habit of Spending Time with God

by Carol Smith on Wednesday, January 01, 2014 at 7:00 AM

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This article is courtesy of HomeLife magazine.

Do you ever feel weary of spending time with God? Oh, you might not say it that way — and you might not say it out loud — but if we're honest, we'd all admit to experiencing seasons when time spent in prayer or Scripture reading feels more like a boring chore than an intimate connection with the living God.

Maybe we still have our "quiet time" or devotional time or whatever we call it — perhaps out of guilt or because we're afraid not to. Or maybe we don't because it feels like wasted time.

Still, deep down we desperately desire to connect with our Creator. And He wants to connect with us. Figuring out how to do that seems difficult, though. After all, God is God. He's huge and mysterious and greater than us. He's everywhere, yet He's invisible. So we don't connect with God in quite the same way we would with a friend at a coffee shop. Yet He asks us to come and spend time with Him.

So how do we, in the words of Philip Yancey, "reach for the invisible God?" The answer is simple enough: We make it a habit. The trick seems to be keeping our intentional efforts from becoming empty rituals that contain our spiritual efforts rather than enliven them.

Finding a rhythm

John Ortberg, author of The Life You've Always Wanted, says consistent spiritual discipline becomes, "a rhythm for living in which we can grow more intimately connected to God."

Through it, we're actually tapping into our source of strength, faith, and joy. It's how we see our lives changed in ways that can seem hard to believe. We become more like God's children as we spend time with Him (see Romans 8:29).

Spending time in God's Word isn't about gaining more knowledge. One thing we understand in this information age is how to absorb a set of facts, but our faith is more than a set of beliefs. It's about getting to know Someone as real as the person next to us, yet as mysterious as the universe (see Psalm 25:4).

Practicing the presence of God

Practicing. That means it's ongoing and we'll never get it "perfect." But we acknowledge the God we don't see — and sometimes don't feel — is with us. The question becomes, then, how do we practice?

We schedule time. It takes effort to find the time and energy to connect with God on a regular basis - just as it does with any relationship that matters. The truth is we can find a few minutes to be alone with God, but we have to be intentional. Think of it as though you're scheduling an appointment on your calendar to meet a friend.

We strive to be consistent. Commitment to faith is not reflected in the number of days we can check time with God off on our calendars; nevertheless, it does matter that we consistently set aside time to sit with Him.

Consistency doesn't mean a boring routine either. Don't be afraid to change your habits. What time of day offers you the best chance to have a clear mind and the ability to focus? Are you still using the same devotional guide even though its message doesn't meet you where you are? Have you been doing the same thing for years because someone said it was the best way? Decide what works (or doesn't) for you. Explore a new strategy, and don't give up if it seems hard at first.

We get quiet. Christ often went to solitary places to pray (see Matthew 14:23; Mark 1:35; Luke 6:12). Maybe leaving the house to find solitude isn't realistic, but we can all find ways to shut out the noise and put ourselves in a position to hear God. In fact, it's essential.

Developing fresh habits

There are many ways to focus your mind on "what is above" (see Colossians 3:1-2). If you're feeling a bit stuck, try developing fresh habits. Whether you're getting back to spiritual disciplines, just starting out, or in the middle of a long run, here are some ideas you may want to try:

Write a prayer that expresses your heartfelt desire to follow God in this season of your life. If you keep it somewhere close, then you have a starting point for your daily time with God.

Read one Psalm each day.

Use a journal. You can write your prayers to God. You can list concerns or what you're grateful for. You can write the first thing that comes to mind when you consider what God is doing in your life.

Stop and listen. Too often we feel we aren't doing anything if we aren't doing anything. That's not true. Sit before God in silence, inviting Him to recalibrate your soul (see Psalm 46:10).

Practice posturing. Allow your body to reflect your heart. Bow low in humility before God, get on your knees in prayer, or hold your hands out in acknowledgement that anything you receive comes from God.

Get a Bible dictionary and read some background information about the Bible passage you're reading. Understand more about the ears those words first fell on. You might read something in a whole new light (see Psalm 119:33-35).

Think more deeply about small bits. Let that one verse roll around in your mind for a few minutes instead of reading five more verses. Give God room to surprise you with insight. If you read only three verses in that sitting, that's OK (see Psalm 119:47-48).

Pray Scripture back to God. Pick a passage and pray the same one for a week at a time, allowing it to fully sink in.

Get really honest with God. Let go of old ideas about how you "should" approach God. Pour out your heart to Him (see Psalm 62:8). Trust Him to be big enough to handle whatever you're dealing with.

Each moment is another opportunity to reconnect with God, step away from the same old routine, and invite Him to do a new thing in our lives.

Carol Smith is a writer living in Nashville, Tenn.

Follow her at

https://www.lifeway.com/en/articles/christian-living-discipleship-spending-time-with-god

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Footnotes:

[1]

Psalm 90:4

For a thousand years in Your sight Are like yesterday when it passes by, Or as a watch in the night.

2 Peter 3:8

But do not let this one fact escape your notice, beloved, 

that with the Lord one day is like a thousand years, 

and a thousand years like one day.

[2]

When we've been there ten thousand years,

Bright shining as the sun,

We've no less days to sing God's praise,

Than when we first begun. Newton, John

Amazing Grace (1772).

[3]

Praise God, from whom all blessings flow;

Praise Him, all creatures here below;

Praise Him above, ye heav'nly host;

Praise Father, Son, and Holy Ghost.

Amen.

Author: Thomas Ken (1674)

Tune: OLD HUNDREDTH

[4]

Christ is Made the Sure Foundation:

Poet: Unknown, 7th Century (Angularis fundamentum)

Translation (from Latin):} Rev. John Mason Neale (1818–1866), 1851

Copyright: Public Domain

Lyrics from Hymns for Christian Worship, 1909 (no. 152)

1. Christ is made the sure foundation,

Christ the head and cornerstone,

Chosen of the Lord, and precious,

Binding all the church in one;

Holy Zion's help forever,

And her confidence alone.

2. To this temple, where we call thee,

Come, O Lord of hosts, today:

With thy wonted loving-kindness,

Hear thy servants as they pray;

And thy fullest benediction

Shed within its walls alway.

3. Here vouchsafe to all thy servants

What they ask of thee to gain,

What they gain from thee, forever

With the blessed to retain,

And hereafter in thy glory

Evermore with thee to reign.

Amen.

[5]

Psalm 151

https://www.bibleodyssey.org/en/passages/related-articles/psalm-151-and-the-dead-sea-scrolls

[6]

The Genevan Psalter of 1551 is different than the (historical) Presbyterian Doxology, but they both arise out of Psalm 100.

"Praise God, from whom all blessings flow"
Main article: Old 100th

Old 100th
Another doxology in widespread use in English, in some Protestant traditions commonly referred to simply as The Doxology or The Common Doxology,[5] begins "Praise God, from whom all blessings flow". The words are thus:

Praise God, from whom all blessings flow;
Praise Him, all creatures here below;
Praise Him above, ye heavenly host;
Praise Father, Son, and Holy Ghost. Amen.

These words were written in 1674 by Thomas Ken as the final verse of two hymns, "Awake, my soul, and with the sun" and "Glory to thee, my God, this night," intended for morning and evening worship at Winchester College. This final verse, separated from its proper hymns and sung to the tune "Old 100th", "Duke Street", "Lasst uns erfreuen", "The Eighth Tune" by Thomas Tallis, among others, frequently marks the dedication of alms or offerings at Sunday worship. 

[7]

Bible Commentaries
Calvin's Commentary on the Bible [Public Domain]
Psalms 100

Verse 1
1Make a joyful noise The Psalmist refers only to that part of the service of God which consists in recounting his benefits and giving thanks. And since he invites the whole of the inhabitants of the earth indiscriminately to praise Jehovah, he seems, in the spirit of prophecy, to refer to the period when the Church would be gathered out of different nations. Hence he commands (verse 2) that God should be served with gladness, intimating that his kindness towards his own people is so great as to furnish them with abundant ground for rejoicing. This is better expressed in the third verse, in which he first reprehends the presumption of those men who had wickedly revolted from the true God, both in fashioning for themselves gods many, and in devising various forms of worshipping them. And as a multitude of gods destroys and suppresses the true knowledge of one God only, and tarnishes his glory, the prophet, with great propriety, calls upon all men to bethink themselves, and to cease from robbing God of the honor due to his name; and, at the same time, inveighs against their folly in that, not content with the one God, they were become vain in their imaginations. For, however much they are constrained to confess with the mouth that there is a God, the maker of heaven and earth, yet they are ever and anon gradually despoiling him of his glory; and in this manner, the Godhead is, to the utmost extent of their power, reduced to a nonentity. As it is then a most difficult thing to retain men in the practice of the pure worship of God, the prophet, not without reason, recalls the world from its accustomed vanity, and commands them to recognize God as God. For we must attend to this short definition of the knowledge of him, namely, that his glory be preserved unimpaired, and that no deity be opposed to him that might obscure the glory of his name. True, indeed, in the Papacy, God still retains his name, but as his glory is not comprehended in the mere letters of his name, it is certain that there he is not recognized as God. Know, therefore, that the true worship of God cannot be preserved in all its integrity until the base profanation of his glory, which is the inseparable attendant of superstition, be completely reformed.

Verse 3
The prophet next makes mention of the great benefits received from God, and, in an especial manner, desires the faithful to meditate upon them. To say God made us is a very generally acknowledged truth; but not to advert to the ingratitude so usual among men, that scarcely one among a hundred seriously acknowledges that he holds his existence from God, although, when hardly put to it, they do not deny that they were created out of nothing; yet every man makes a god of himself, and virtually worships himself, when he ascribes to his own power what God declares belongs to him alone. Moreover, it must be remembered that the prophet is not here speaking of creation in general, (as I have formerly said,) but of that spiritual regeneration by which he creates anew his image in his elect. Believers are the persons whom the prophet here declares to be God’s workmanship, not that they were made men in their mother’s womb, but in that sense in which Paul, in Ephesians 2:10, calls them, Τὸ ποιημα, the workmanship of God, because they are created unto good works which God hath before ordained that they should walk in them; and in reality this agrees best with the subsequent context. For when he says, We are his people, and the sheep of his pasture, he evidently refers to that distinguishing grace which led God to set apart his children for his heritage, in order that he may, as it were, nourish them under his wings, which is a much greater privilege than that of merely being born men. Should any person be disposed to boast that he has of himself become a new man, who is there that would not hold in abhorrence such a base attempt to rob God of that which belongs to him? Nor must we attribute this spiritual birth to our earthly parents, as if by their own power they begat us; for what could a corrupt seed produce? Still the majority of men do not hesitate to claim for themselves all the praise of the spiritual life. Else what mean the preachers of free-will, unless it be to tell us that by our own endeavors we have, from being sons of Adam, become the sons of God? In opposition to this, the prophet in calling us the people of God, informs us that it is of his own good will that we are spiritually regenerated. And by denominating us the sheep of his pasture, he gives us to know that through the same grace which has once been imparted to us, we continue safe and unimpaired until the end. It might be otherwise rendered, he made us his people, etc. (124) But as the meaning is not altered, I have retained that which was the more generally received reading.

Verse 4
4Enter his gates The conclusion of the psalm is almost the same as the beginning of it, excepting that he adopts a mode of speech which relates to the worship of God which obtained under the law; (126) in which, however, he merely reminds us that believers, in rendering thanks to God, do not discharge their duty aright, unless they also continue in the practice of a steady profession of piety. Meanwhile, under the name of the temple, he signifies that God cannot be otherwise worshipped than in strict accordance with the manner prescribed in his law. And, besides, he adds, that God’s mercy endureth for ever, and that his truth also is everlasting, to point out to us that we can never be at a loss for constant cause of praising him. If, then, God never ceases to deal with us in this manner, it would argue the basest ingratitude on our part, if we wearied in rendering to Him the tribute of praise to which he is entitled. We have elsewhere taken notice of the reason why truth is connected with mercy. For so foolish are we, that we scarcely feel the mercy of God while he openly manifests it, not even in the most palpable displays of it, until he open his holy lips to declare his paternal regard for us.

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Hugh C. Wood, Atlanta, Georgia

New International Version (NIV)

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